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[Type Thesis Title Here] ABSTRACT THE POLITICAL, ECONOMIC AND SOCIAL ACTIVITIES OF THE RUSSIAN ORTHODOX CHURCH, 1991-2003, AND THE REINTEGRATION OF RUSSIAN ORTHODOXY INTO POST-SOVIET RUSSIAN NATIONAL IDENTITY by Lara McCoy Roslof The purpose of this thesis is to explore the role of the Russian Orthodox Church as a cultural force in the formation of post-Soviet Russian national identity. In order to demonstrate the depth of Russian Orthodoxy’s involvement with Russian life, Russian Orthodox political and social programs in the post-Soviet era are examined. A brief summary of Orthodox involvement historically in political and social life is presented as a framework for understanding Orthodoxy’s role in the post-Soviet period, followed by an examination of contemporary church-state relations, both political and economic, and a discussion of the evolution of post-Soviet Orthodox social ministry. THE POLITICAL, ECONOMIC AND SOCIAL ACTIVITIES OF THE RUSSIAN ORTHODOX CHURCH, 1991-2003, AND THE REINTEGRATION OF RUSSIAN ORTHODOXY INTO POST-SOVIET RUSSIAN NATIONAL IDENTITY A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of History by Lara McCoy Roslof Miami University Oxford, Ohio 2004 Adviser______________________________ Robert W. Thurston Reader ______________________________ Stephen M. Norris Reader ______________________________ Scott M. Kenworthy TABLE OF CONTENTS Introduction .......................................................................................................... 1 Chapter 1: The Social and Political Importance of Orthodoxy in Russian History 7 The Russian Orthodox Church in Russian Political History.......................... 7 Church and State During Times of War ........................................................ 11 Russian Orthodoxy in the Life of the Russian People ................................... 12 Contemporary Opinions on the Church and Russian Nationalism ............... 14 Chapter 2: Russian Orthodox Political and Economic Relations with the Post-Soviet Russian State .................................................................. 20 The 1997 Law on Freedom of Conscience and its Predecessors .................. 20 Fundraising Opportunities at the National Level .......................................... 23 Fundraising at the Parish Level ...................................................................... 28 Chapter 3: The Development of Russian Orthodox Social Ministry .................. 30 The Protestant Challenge and the Beginnings of Orthodox Social Ministry. 30 Social Ministry in St. Petersburg Past and Present ........................................ 32 Social Ministry in Moscow and the Legacy of Alexander Men’ .................. 40 The Church Leadership on Social Ministry ................................................... 44 Other Problems with Social Ministry ............................................................ 45 Church and State at the Parish Level ............................................................. 47 Russian Orthodox Involvement in Society and Developing Russian Nationalism ............................................................................................... 48 Conclusion ............................................................................................................ 52 ii INTRODUCTION The unexpected demise of the Soviet system in 1991 brought overwhelming changes to Russian society and the Russian Orthodox Church. The collapse of the Soviet Union meant not only the end of Soviet policies and indoctrination, but also the end of an empire that had encompassed not only Russia itself, but also nations located from the Baltic Sea to Central Asia. As Russia struggled with its new democratic political system, the country also grappled with its social and cultural identity. Post-Soviet Russia’s national consciousness required a connection to the Russian past, but also a recognition of the legacies, both positive and negative, of the Soviet era. As the only national institution that remained intact throughout the entirety of Russian history, the Russian Orthodox Church emerged after 1991 as a cultural force in Russian life and an important element in Russian national identity. Despite the realities of a post-modern society distanced from religion, Russian Orthodoxy hoped to reclaim its historic role as a driving force in Russian culture. Just as Russia endeavored to reclaim its former title of superpower, the Russian Orthodox Church longed for its former glory as the faith of an empire. Years of communist policies, however, had changed both Russia and the Russian Church. In 1991, the church found itself with a dwindling financial base and an aging clergy, as well as a population uneducated in the ways of the church and skeptical about its relevance. The loss of the Soviet welfare net and the devaluation of the ruble left many people impoverished, and the end of “godless communism” brought an influx of Western missionaries. For the first time, the Russian Church found itself competing for souls in a free marketplace of religion. Initially the church expected support from the state, as had been the case throughout much of Russian history. Gradually, however, the Russian Orthodox Church accepted a new role as an important part of Russian national consciousness connecting cultural and political forces from the past and the present. 1 Post-Soviet life caused the Russian Orthodox Church to modify its traditional framework of symphony and liturgy. Historically, the relationship of the church to the state was governed by the Orthodox concept of symphony in which all Christian power should be dedicated to God's work. The ruler supported the Orthodox Church because it offered eternal salvation for all. The church, led by the patriarch, supported the political aspirations of the ruler because he was God’s chosen. The realities of post-Soviet Russia, a multi- confessional country operating under a secular political system, forced the Russian Orthodox Church to reevaluate this relationship. The church’s historical prominence in Russian political and social life gave Orthodoxy a privileged position within the new order that resulted in legal and economic protection, though officials from both church and state declared that post-Soviet Russia was a secular nation without an official religion. Without state support to encourage the presence of Orthodoxy in Russian life and culture, Russian Orthodox priests stepped outside the bounds of traditional Orthodox practice to create social ministries ranging from programs on alcoholism to work in orphanages. Because social ministry is not emphasized in Orthodox theology and suffering was often exalted in Russian history as a path to heaven, these developments indicated the influence of a more powerful force than simply the needs of their congregations. Challenges from western Protestants forced Orthodox priests to think about the role of the church in Russian life and enact new programs to preserve the cultural heritage of the Orthodoxy in Russia. Individual priests viewed their involvement in society as a way to reacquaint Russians with the faith of their ancestors and thereby preserve Orthodoxy’s influence in post-Soviet life. This thesis will explore the Russian Orthodox Church as a social and political institution between 1991 and 2003, highlighting the role of the church in Russian political and cultural life historically, examining postmodern political and economic relations between church and state, and discussing the development of social ministry as a cultural phenomenon, with the goal of emphasizing Orthodoxy’s role in Russian culture and thereby in Russian national identity. * * * * This work drew from several sources. Comments from priests, the presentation of church actions in print media, and statements by the Moscow Patriarchate on social work demonstrated the importance of social ministry as a cultural reaction. The evangelical 2 publications East-West Church Ministry Report, Religion in Eastern Europe and Religion, State and Society offered the most recent information on religion in Russia.1 Historical works on religion and politics in Russia created the framework within which I examined post-Soviet Russian Orthodoxy. These works included Mythmaking in the New Russia by Kathleen Smith,2 media accounts of Putin’s relationship with Russian Orthodoxy, and the collaboration by Nikolai Mitrokhin and Lev Timofeev, The Economic Activities of the Russian Orthodox Church and Its Secret Elements.3 In order to present the position of Orthodoxy in Russian culture as one approximating national identity, I applied theories from the collection Becoming National.4 Although this thesis recognizes that the role of the Russian Church in post-Soviet Russian life also has implications for developing Russian nationalism it does not fully explore these ideas, but summarizes them briefly utilizing works on nationalism theory that emphasize the role of religion. * * * * * National identity depends upon a relationship between culture, politics and society. Unlike nationalism, which is thought of primarily as a politicizing force imposed by those in power, national identity represents the juncture at which “citizens identify with the nation-state.”5 National identity draws from the cultural elements that are present in society. Russian Orthodoxy, as one of Russia’s most historically pervasive institutions, has a strong position from which to influence Russian
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